By R. Lukens-Bull
In keeping with wide ethnographic learn, this booklet examines how the Islamic neighborhood in Java, Indonesia, is actively negotiating either modernity and culture within the contexts of nation-building, globalization, and a meant conflict of civilizations. The pesantren neighborhood, so-called since it is headquartered round an academic establishment known as the pesantren, makes use of schooling as a principal area for facing globalization and the development and upkeep of an Indonesian Islamic id. notwithstanding, the community's efforts to combat with those matters expand past schooling into the general public sphere usually and particularly within the sector of management and politics. The case fabric is used to appreciate Muslim ideas and responses to civilizational touch and clash. students, proficient readers, and complicated undergraduates drawn to Islam, non secular schooling, the development of non secular identification within the context of nationwide politics, and globalization will locate this paintings worthwhile.
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Extra info for A Peaceful Jihad: Negotiating Identity and Modernity in Muslim Java (Contemporary Anthropology of Religion)
Across the balconies of many of the dorms are clotheslines drying garments washed by the students. The floors of the dorms are considered pure (suci) and no shoes are allowed to be worn on them. In fact, small stepping-stones of pure flooring material lead between some of the dorms and to the common bathing facilities shared by all students. Even by village standards, these are simple living conditions. This simplicity is by design; it promotes an ascetic lifestyle that is a traditional part of pesantren education.
Two smaller groups need to be briefly mentioned. There are some people who seek to bridge these two approaches and are referred to as Neo-Modernists or Neo-Traditionalists. Finally, in recent years, especially since the fall of the Suharto regime, Islamist groups have emerged in Indonesia. The Classicalist variant is centered around pesantren and their headmasters (kyai), are hence the leaders of this religious community. The terms “pesantren world” (dunia pesantren) and “pesantren people” (orang pesantren) are preferred by most members to the exonym “traditionalist santri,” a designation made popular by Clifford Geertz (1960a).
There were return visits in 1997 and 2000 of several weeks each. , Babb 1975). The negotiation of modernity and identity in Indonesia is not limited to a single village; it entails a national discourse. My taking a regional approach is not to say that this research did not focus on a community. It most certainly did, but not on a community bound by a village. In the most general sense, the community I studied was that of all Islamic believers, the community to which those studied see themselves as belonging.